9316. And shall bring thee unto the Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and the Jebusite, and I shall cut him off. That this signifies when the Lord has protected against the evils and falsities which infest the church, and has removed them, is evident from the signification of the “angel” who shall bring unto the nations here named, as being the Lord (see n. 9303, 9315); and from the signification of “the Amorite, the Hittite, the Perizzite, the Canaanite, the Hivite, and the Jebusite,” as being the evils and falsities which infest the church; but what evils and what falsities are specifically signified by each nation, may be seen above (n. 8054). For when the sons of Israel had been brought into the land of Canaan, a representative of the church and of heaven was instituted among them, and among the nations a representative of the evils and falsities which infest the church (see n. 3686, 4447, 6306, 6516, 8054, 8317). And from the signification of “to cut off,” as being to protect, and thus to remove. (That hell is removed solely by means of the protection of heaven by the Lord; that is, that solely by the protection of those who are in good and truth are those who are in evil and falsity removed, see just above, n. 9313)

7211. And I will bring you unto the land where I lifted up My hand to give it to Abraham, to Isaac, and to Jacob. That this signifies an uplifting by the Divine power to heaven, where the Divine Human of the Lord is all, is evident from the signification of “bringing to the land,” namely, to Canaan, as being to uplift to heaven (that the “land of Canaan” denotes the Lord’s kingdom or heaven, see n. 7196); from the signification of “lifting up the hand,” when said of Jehovah or the Lord, as being by Divine power (that “hand” denotes power, see n. 878, 4931-4937, 5327, 5328, 6947, 7011); and from the representation of Abraham, Isaac, and Jacob, as being the Lord as to the Divine Itself and as to the Divine Human (n. 6804, 6847); here the Lord as to the Divine Human, because this is the all in heaven. The reason why the Divine Human is the all in heaven, is that no one there, not even an angel of the inmost or third heaven, can have any idea about the Divine Itself, according to the Lord’s words in John: “No one hath ever seen God” (John 1:18); “Ye have neither heard the voice of the Father at any time, nor seen His shape” (John 5:37). For the angels are finite, and what is finite cannot have an idea of the Infinite; and therefore unless in heaven they had in respect to God the idea of a human shape, they would have no idea, or an unbecoming one; and thus they could not be conjoined with the Divine either by faith or by love; and this being the case, in heaven they perceive the Divine in a human form; whence it is that the Divine Human in the heavens is the all in their regards, and hence is the all in their faith and love; whence comes the conjunction through which is salvation (n. 6700).